thinks:...'that  which arises  is just Ill (du.hkha),
　　   that which passes away is Ill.'... this man is not in
　　   doubt, is not perplexed. Knowledge herein is his that
　　   is not merely  another's.'
　　　　 Thus far, Kaccaayana, he has right view.
　　　　 Everything  exists:... this is one extreme. Nothing
　　   exists:... this is the other extreme. Not approaching
　　   either  extreme  the  Tathaagata  (i.e., the  Buddha)
　　   teaches you a doctrine by the middle [way].(24)

　　　　 The middle doctrine or way is never a rational or a
　　   psychological  middle.  It  is  not  even  a balanced
　　   middle between  any two points  or a middle sought in
　　   any  quantitative   or  qualitative   analysis.   The
　　   Buddha's  message in the passage above is clearly one
　　   of seeking  the true unclouded  nature  of one's  own
　　   being, a being  which  is what it is, or in technical
　　   terms, the  thusness  of being  (yathaabhuutam).  The
　　   Buddha's  great insight here is to indicate  that man
　　   is a constantly  bifurcating  creature, that he bases
　　   his whole  epistemological   viewpoints  upon the two
　　   extremes (anta) of existence (bhava) and nonexistence
　　   (vibhava,  abhava).  Or, in  more  common  terms, man
　　   builds  up  his  world  of  knowledge  by  implicitly
　　   positing the extremes of something and nothing in the
　　   world, and continues to function in the fashion of an
　　   "either/or" logic, despite the fact that the world of
　　   logic, which  is  the  realm  of abstraction, is  not
　　   always in one-to-one correspondence with the world of
　　   reality (yathaabhuutam).  Nevertheless, man grasps at
　　   a system which is another form of abstraction because
　　   he seeks rational  clarity and coherency  even at the
　　   expense  of losing  the  more  basic  aspects  of the
　　   nature of total experience. Thus every view,
　　   _____________________________________

　　   23. Proclaimed in the Dhammacakkappavattana  Sutta of
　　　　  the Samyutta Nikaaya, V. 420; allegedly the first
　　　　  words of the Buddha at Sarnath, near Banaras.
　　   24. Samyutta  Nikaaya II.  15;  also, III.  135.  The
　　　　  translation is from The Book of Kindred Sayings,
　　　　  trans.   Mrs.  Rhys  Davids,  Pali  Text  Society
　　　　  Translation Series, no.  10 (London: Luzac & Co.,
　　　　  1952), pt. II, pp. 12-13.

　　　　　　　　　　　　  p.311

　　   concept, or dogma, if unwarily maintained, becomes an
　　   abstract  entity in an already abstracted  framework.
　　   The meta-metaphysical  series or process knows no end